This question seems to aim at clarifying the ambiguities surrounding Sufism. Today, the line between true Sufism and its distortions has become blurred. With genuine and false claimants to Sufism widespread, distinguishing between them can be challenging. To discern authenticity, certain criteria must be observed: 

a. A sound faith rooted in the principles of Ahl al-Sunnah wa'l-Jama'ah. 
b. A profound life of worship (salih amal) in alignment with the Quran and Sunnah. 
c. Upright dealings and interactions (muamalat). 
d. A character modeled after the noble example of the Prophet Muhammad (sallallahu alayhi wa sallam). 

Within these parameters, Sufism encompasses the following traits: 

a. Sufism is a spiritual method that is understood through personal experience. 
b. Its core focus is ma'rifatullah (knowledge of Allah). 
c. It is a practical discipline, learned through guidance from a spiritual mentor (murshid). 
d. Sufism cannot be fully grasped through books alone, as it is experiential. 
e. Its sources of knowledge are not limited to reason; inspiration (ilham) and unveiling (kashf) are also recognized sources. 
f. Sufi training is undertaken through specific paths known as tariqahs. 

The author of al-Luma' provides practical measures to distinguish genuine Sufis from pretenders: 

1. Avoidance of forbidden actions (haram). 
2. Fulfillment of obligatory duties (fara'id). 
3. Renunciation of worldly attachment, leaving the love of the material world to its devotees.

Those who claim that Sufism constitutes a separate religion often fall into one of three categories: 

1. Those who generalize based on the actions of exploiters or deviants not recognized by genuine Sufi circles. 
2. Those who lack sufficient knowledge of true, sharia-compliant Sufism. 
3. Those who hold a hostile stance toward Sufism. 

The first group observes individuals using Sufism as a means of personal gain and worldly benefits and thus forms a negative perception. However, true Sufis do not acknowledge such individuals as part of their tradition. To the second group, who are unaware of the foundational principles of authentic Sufism, we recommend studying the works and lives of renowned Sufi scholars like Qushayri, Ghazali, and Imam Rabbani. The third group, characterized by animosity, must be called to fairness and reason. 

The opposition of genuine Sufis to those who invent new religions is evidence that Sufism does not constitute a separate faith. For example, during the time of Imam Rabbani, the ruler Akbar Shah attempted to create a syncretic religion blending Islam, Christianity, and Hinduism. Imam Rabbani opposed this effort relentlessly, becoming a pivotal figure in preserving Islamic orthodoxy. His steadfastness earned him the title Mujaddid Alf-e-Thani (the renewer of the second millennium). 

Sufism, represented by its devoted adherents—lovers of Allah and His Messenger and servants of Islam—cannot be presented as a separate religion without violating principles of scholarly integrity and fairness.

Judging Islam based on the current state of Muslims would be a flawed conclusion, just as forming opinions about Sufism solely based on contemporary manifestations would be equally misguided. True Sufism is not the fragmented and diluted practices often seen today. Similarly, the distinct characteristics emphasized by some groups should not be taken as representative of Sufism as a whole. 

This matter has been addressed centuries ago, and the essence of Sufism has been clearly articulated. Yunus Emre beautifully captures it: 
"If dervishhood came with a crown and robe, We too would have bought thirty or forty of them. Knowledge is to know knowledge; knowledge is to know yourself. If you do not know yourself, what is the point of learning?" 

Sufism guides individuals first to know themselves, and then to know their Lord (ma’rifa). The differing emphases seen among Sufi groups often arise from the varying dispositions of their mentors (murshids) and disciples (murids). None of these isolated characteristics—be it music, gaze, attire, or miracles—constitutes Sufism on its own. Rather, Sufis have used these elements as tools for spiritual education. 

For example, modern pedagogy acknowledges the importance of eye contact and auditory engagement in communication and learning. The gaze (nazar) is a form of eye communication, while music reaches the heart through the ear. Sufis’ ultimate aim is to remind hearts of the covenant made in the Bazm Alast. In pursuit of this goal, they have utilized every available means. 

However, neither attire, nor miracles, nor gaze, nor music, nor melodious recitation holds inherent value in Sufism. The ultimate aim is servitude (ubudiyyah), excellence (ihsan), and closeness to Allah (rabbaniyyah). Even knowledge alone is insufficient in this context. Knowledge becomes meaningful only when it is paired with action, action with sincerity (ikhlas), and sincerity with excellence and altruism (is’ar).

In an environment where everything caters to the desires of the nafs and worldly temptations, Sufism is perhaps more needed than ever. However, it is a mistake to view the Islamic sciences as alternatives to one another, replacing one with the other. There can be no such thing as "pure Sufism" devoid of other Islamic disciplines. Sufism exists alongside jurisprudence (fiqh), hadith, Quranic exegesis (tafsir), and other Islamic sciences. These disciplines complement and complete one another. To embrace one or a few while neglecting the rest is a significant deficiency. 

Recognizing this, the Sufis have always incorporated knowledge from other Islamic sciences into their works and practices. It is worth recalling a famous saying attributed to various scholars: 
"Sufism without jurisprudence leads to heresy, and jurisprudence without Sufism leads to immorality. Together, they form the perfected science." 

Ahmed Rifai beautifully expressed this harmony: 
"The path (tariqah) is identical to the sharia, and the sharia is identical to the path. The difference lies only in terminology."

Seyr u suluk refers to the spiritual training and discipline within Sufism and the Sufi orders. Linguistically, seyr means to journey or traverse, while suluk denotes embarking on a path. In Sufi terminology, seyr signifies the progression from ignorance to knowledge, from bad character to noble virtues, and from the servant’s ephemeral existence to the eternal presence of Allah. Suluk is the moral and spiritual preparation of the seeker (salik) for closeness to Allah. 

In essence, seyr u suluk is the process a person undergoes to ascend through spiritual ranks and stations until they reach completion. The journey begins with suluk, the act of setting out on the path, and ends with vusul, reaching closeness to Allah. This ultimate union involves attaining the consciousness of worshipping Allah as if seeing Him (ihsan), living with the awareness of divine presence (maiyyah ilahiyyah), surrendering to Allah, and being content with His decree. It also entails recognizing Allah as the true doer in all actions, shedding the illusion of self-importance, and realizing true monotheism (tawhid). Ultimately, it is to establish Allah’s sovereignty both within oneself and in the broader world.

In earlier times, when tekke (Sufi lodges) and madrasahs (Islamic schools) functioned in tandem, individuals would first receive formal religious education in a madrasah before pursuing spiritual training in a tekke or joining a tariqah. Given today’s circumstances, this practice is less feasible. However, conscious mentors (murshids) today recommend that their disciples acquire basic knowledge of ilmihal—the essentials of Islamic daily practice—before embarking on the path of seyr u suluk. 

Without understanding the obligations (fara'id) and prohibitions (haram) prescribed in Islam, it is challenging to live the ascetic life that Sufism emphasizes. The term ilmihal, referring to necessary practical knowledge, reflects the need for these religious teachings to be nourished by spirituality and proper conduct. For this reason, Sufism and ilmihal should not be separated or viewed as alternatives. Once foundational jurisprudential knowledge is attained, practicing Islamic Sufism becomes more accessible and meaningful.

It would be inaccurate to claim that the entire scholarly class (ilmiyya) is opposed to Sufism and Sufi orders. While there are scholars who object to Sufism, their reasons vary significantly: 

a. Some scholars accept the principles and teachings of Sufism but oppose certain practices they perceive as errors within specific Sufi groups. These objections often stem from doctrinal differences, such as concepts like wahdat al-wujud (unity of being) and wahdat al-shuhud (unity of witness), or from generalizing mistakes observed in certain individuals or groups. 
b. Others are influenced by the sense of self-assurance, pride, or jealousy that their scholarly achievements bring. They may think, “With all my knowledge and works, why do people gather around this shaykh instead of me?” Such sentiments can lead to opposition to Sufism and its practices. 

The key lies in perspective. Those who prioritize the spiritual aspect of life recognize that Sufism requires inner depth. They understand that learning about Sufism, living it, and deriving spiritual fulfillment from it are entirely different matters. Both parties bear some responsibility for the misunderstandings surrounding Sufism. Sufis should strive to correct deficiencies within their practices, while scholars should avoid generalizing the faults they observe in certain groups. Neither side should view itself as an alternative to the other. 

Ordinary people, who approach faith with a focus on the heart rather than intellect, tend to surrender more readily and move swiftly toward repentance. Scholars and religious practitioners, however, often think, “We are already living a religious life; we’ve studied and taught these subjects,” and therefore do not feel the need for further spiritual commitment.

If we understand Sufism as embodying zuhd (asceticism), spiritual discipline, rabbaniyyah (divine servanthood), and ihsan (spiritual excellence), it is impossible to exclude the four imams from this tradition. These imams, as well as the great scholars of hadith, led lives marked by zuhd and taqwa. They actively avoided worldly desires, fame, and indulgence. 

For instance: 
• Imam Abu Hanifa’s refusal to accept the position of judge reflects his concern for maintaining integrity. His dedication to earning a lawful livelihood in trade is well-documented. 
• Imam Malik exemplified his profound love for the Prophet Muhammad (sallallahu alayhi wa sallam). 
• Imam Shafi’i’s respect and admiration for ascetics and pure-hearted individuals is evident in his works. 
• Imam Ahmad ibn Hanbal’s authorship of Kitab al-Zuhd underscores his commitment to ascetic living. 

Imam Ghazali, in the introduction to his opus Ihya Ulum al-Din, highlights the virtues of knowledge and refers to the ascetic and pious lifestyles of these eminent imams. 

If we define Sufism in terms of institutionalized tariqahs and structured systems of spiritual mentorship (shaykh-murid relationships), these frameworks had not yet emerged during the time of the four imams. 

The statement attributed to Imam Abu Hanifa—“If it were not for my last two years, Nu’man would have perished”—is a reflection on the transformative influence of his acquaintance with Ja’far al-Sadiq. This expression conveys that Imam Abu Hanifa realized the importance of zuhd and spiritual mindfulness, recognizing the limitations of relying solely on intellectual pursuits. Through his relationship with Ja’far al-Sadiq, a member of the Ahl al-Bayt and a towering figure in Sufism, Imam Abu Hanifa overcame the potential pitfall of intellectual pride. 

This anecdote underscores the inseparable relationship between jurisprudence and spirituality. The four imams, with their lives deeply rooted in zuhd and taqwa, demonstrate that a comprehensive understanding of Islam requires balancing the outer and inner dimensions of faith.

The word tarikat means "path." Just as schools of thought in jurisprudence (fiqh) and theology (aqeedah) are called madhhabs, schools employing different methods of spiritual training in Sufism are referred to as tarikats. The diversity of tarikats stems from differences in individual dispositions and temperaments. The concept of tarikat began to take shape in the 3rd and 4th centuries AH. However, as we understand it today—a system in which disciples (murids) gather around a spiritual master (shaykh) in a tekke (Sufi lodge) for education through various methods—this emerged in the 6th century AH (12th century CE) with figures like Abdul Qadir Gilani and Ahmad al-Rifai. 

Tarikats are often categorized into three main approaches based on their methods of guidance: 

• The Path of the Righteous (Ahyar): This path emphasizes worship and righteous deeds. Disciples of this path seek closeness to Allah through obligatory and voluntary acts of worship. It is also known as the "spiritual path," as the focus is on strengthening the soul through devotion and bringing the self (nafs) under its control. 

• The Path of the Virtuous (Abrar): This path involves ascetic discipline (riyadat) and spiritual struggle (mujahada). Known as the "path of self-discipline," it aims to weaken the self and make it subservient to the soul. Travelers on this path adhere to truthfulness in their dealings with both Allah and people, striving for inner purity through struggle and perseverance. 

• The Path of the Passionate (Shuttar): This is the path of love and devotion, entered with passion, ecstasy, and yearning. Only those who are attuned to divine love can undertake this path. Its travelers are individuals like Bayazid Bastami, known for their ecstatic fervor, and Rumi, known for their profound love and devotion.

Anyone seeking to join a tarikat should first examine the sincerity of their intentions. Once they are confident in their resolve, they should consider which of the paths described above aligns with their natural disposition. After finding a spiritual guide (murshid) whose approach resonates with their heart, they should engage in consultation (mashwara) and seek divine guidance (istikharah). Only after forming a firm conviction should they formally join the tarikat. 

It is essential to note that joining a tarikat involves a spiritual commitment and a covenant. The disciple must remain loyal to this promise, diligently performing the prescribed lessons (awrad) and spiritual practices.

There is no harm in illiterate individuals or those from the general population joining a tarikat. However, someone with such spiritual needs should first learn the basics of ilmihal—the foundational Islamic knowledge required for daily life—before fulfilling the directives of Sufism and the tarikat. 

In traditional tarikat settings, spiritual guides would often recommend disciples to increase their knowledge of Islamic jurisprudence after initiation. Historically, tekkes served as spaces where such religious education was provided. While this environment no longer exists today, it is incumbent upon spiritual masters (shaykhs) or their designated representatives to teach disciples the essential principles of religion. 

Religion cannot be practiced correctly without basic knowledge. Thus, Sufism and tarikat participation must be grounded in a solid understanding of fundamental Islamic teachings. Only then can one truly live an Islamic spiritual life with sincerity and devotion.

Sufi orders (tarikats) are typically named after their founders, though some derive their names from prominent principles or practices emphasized within their methodologies. For example, the Khalwatiyya order is named after its focus on the 40-day retreat (khalwa), while the Jalwatiyya order emphasizes the opposite concept, “being among the people” (jalwa). Similarly, the Malamatiyya order is based on the principle of malamat (self-blame), which involves concealing one’s virtues while exposing flaws to avoid seeking praise and admiration from others, thereby purging the ego of its hidden desires. 

In Sufism, it is said that "The paths to Allah are as numerous as the breaths of creation." This reflects the idea that the number of Sufi paths is limitless, as each individual can approach Allah differently in each moment, depending on their circumstances and the divine manifestations they experience. 

Identifying which orders are authentic and which are not requires adhering to specific criteria. An authentic tarikat adheres to the Quran and Sunnah, follows the creed of Ahl al-Sunnah wa’l-Jama’ah, upholds the principles of worship and conduct outlined in Islam, and is guided by a spiritual master (murshid) with a legitimate chain of transmission (silsila). Deviations from these principles have historically led to groups such as the Qalandariyya, Haydariyya, and, at times, certain branches of Bektashiyya, being regarded as inauthentic. 

Among the historically significant and authentic orders are the Qadiriyya, Rifaiyya, Shadhiliyya, Naqshbandiyya, Kubraviya, Khalwatiyya, Suhrawardiyya, Yasawiyya, Mevleviyya, Badawiyya, Desuqiyya, Bayramiyya, and Jalwatiyya. Many of these, such as the Qadiriyya, Rifaiyya, Shadhiliyya, Naqshbandiyya, and Khalwatiyya, continue to exist in Egypt, North Africa, the Caucasus, the Balkans, and some parts of Turkey. The Bektashiyya persists in Albania, Macedonia, and Turkey, often merging with Alevi traditions as a cultural and sectarian identity. 

In countries like Egypt, where the state systematically oversees their operations, tarikats continue with more structure.

When comparing the current state of Sufi orders to their historical practices, differences become evident. The closure of tekkes and the suppression of Sufi orders by state authorities in certain regions have created gaps in the system. There is a saying: “Genius requires appreciation, and neglected talent fades away.” Just as closing medical schools for decades would lead to a scarcity of qualified doctors, the closure of tekkes has hindered the development of Sufi orders. 

Nonetheless, the human need for spiritual fulfillment persists. Just as people seek alternative solutions when deprived of medical expertise, those drawn to spirituality have sometimes gathered around individuals who lack proper qualifications. As a result, the landscape of Sufism today includes both authentic practitioners and those who exploit the tradition for personal gain. In many cases, the spiritual chains (silsilas) of various orders have been severed, and even among those that persist, deficiencies are common. 

However, the presence of flaws should not lead to outright rejection of these institutions. Instead, efforts should be directed toward their reform and revival. Encouragingly, academic research on Sufism in universities and the publication of insightful works on the subject suggest a promising future for the tradition. 

As for whether contemporary adherents fully grasp the essence of their orders, the situation is mixed. While some orders retain a profound understanding of Sufism and benefit from its spiritual teachings, others have turned it into mere formalities or displays, detached from its deeper meaning. The challenge lies in restoring a genuine understanding and practice of Sufism within these communities.

This statement does not imply the superiority of the Naqshbandiyya over other orders but rather highlights the methodological differences between their approaches to spiritual training. As explained in various passages of Maktubat by Imam Rabbani, this phrase is not meant to disparage other Sufi orders but to emphasize the unique characteristics of the Naqshbandiyya. 

The Naqshbandiyya is considered a “spiritual path” (ruhani tarikat), distinct from the “self-disciplining paths” (nafsani tarikats) that constitute the majority of other orders. In nafsani orders, practices such as ascetic discipline (riyazat) and spiritual struggle (mujahada) are employed to subdue the self (nafs). Only after completing the path (seyr u suluk) does the disciple experience the refined states of spiritual knowledge (marifa) and divine love. 

In contrast, the Naqshbandiyya imparts a taste of these spiritual insights from the very beginning, without requiring the same level of physical austerities. For instance, while nafsani orders often involve dietary restrictions during training, the Naqshbandiyya does not impose such measures. Additionally, what is typically achieved through discipline and struggle at the end of the journey in other orders—such as the practice of intimate spiritual companionship (sohbet)—is foundational in the Naqshbandiyya from the outset. 

Similarly, while audible remembrance (dhikr jahr) is practiced throughout the path in other orders, it is only a preliminary stage in the Naqshbandiyya. Therefore, this statement should not be seen as a claim of inherent superiority but rather as a reflection of methodological differences. Each path, with its unique structure, caters to the diverse spiritual needs of humanity, leading to the same ultimate goal: closeness to Allah.

A believer who firmly adheres to the Quran and Sunnah, whether or not they are connected to a murshid, is undoubtedly in a good position. The ultimate goal is to become the kind of righteous believer that the Quran and Sunnah call for, and connecting to a murshid serves only as a means to this end. Following a murshid is not superior to adhering to the Quran and Sunnah. 

However, one must consider a critical question: Can a person truly live in complete adherence to the Quran and Sunnah, or are they perhaps deceiving themselves? The nafs (self) often tricks individuals, making their mistakes appear justified and their shortcomings seem sufficient. People struggle to evaluate their circumstances objectively and often rationalize their own actions. 

A murshid kamil helps the seeker recognize the traps set by the nafs, enabling faster and more effective progress on the spiritual path. Those who resist connecting to a murshid should examine the root of their reluctance. Is it because they cannot find a suitable guide? If so, they should determine whether this is due to a lack of qualified murshids or their own lack of effort. 

Even those who declare, “I am content to adhere solely to the Quran and Sunnah,” must remain vigilant against complacency. Without a vibrant heart and an awakened soul, maintaining an Islamic life in accordance with the Sunnah becomes exceedingly challenging in today’s world.

The essence of Islam can be summarized as: "Reverence for Allah's commands and compassion and service to His creation." The most virtuous service is that which is offered for the sake of Allah and in the path of His religion. 

The Companions became the luminous figures they are by serving the Prophet Muhammad (sallallahu alayhi wa sallam) with selflessness and sincerity. They were tested in their humility and sacrifice, and through this, they achieved the status of sahaba. 

The principle "Serving knowledge is serving the scholar" applies here. Those who serve scholars and spiritual guides contribute to the cause of the religion and earn immense rewards. If the intention behind such service is sincere, the one serving always gains spiritually. Even if the one being served is undeserving, the reward for the service remains intact.

While a shaykh should possess sufficient knowledge of Islamic sciences and wisdom, their worldly education or qualifications are not of primary importance. Shaykhhood and spiritual guidance are not achieved through academic credentials but through a purified heart and spiritual refinement. 

Every true shaykh must reach the level of wilayah (sainthood) and embody spiritual excellence, though they are not required to display miracles (karamat). They are individuals whose hearts are at peace, and whose presence reminds people of Allah. This is, in itself, a sign of sainthood. 

Not every believer can become a shaykh. If every believer were qualified to guide others, there would be no disciples left to seek guidance. Becoming a shaykh requires specific traits and qualifications, as previously discussed. It is a unique calling, reserved for those who possess the spiritual depth, character, and wisdom necessary to lead others on the path to Allah.

The term murid linguistically means "one who desires or wills." In Sufism, it refers to a person who has surrendered their will to Allah and to the guidance of their shaykh. The relationship between a shaykh and a murid is deeply rooted in love, trust, and submission. 

A murid should consult their shaykh on all matters related to their spiritual life. The specifics may vary based on the practices of different tariqahs and the preferences of individual shaykhs. For example: 
• In orders like the Khalwatiyya and Qadiriyya, spiritual progress often involves dreams, which are considered significant. In such orders, murids are encouraged to share their dreams with their shaykh. 
• In the Naqshbandiyya, dreams are generally not emphasized, although some Naqshi masters give them importance. 

While the content of consultations may differ based on the methodology of the order, a murid is generally encouraged to discuss all spiritual matters with their shaykh. In worldly matters requiring major decisions, seeking the shaykh’s guidance and prayers is considered a sign of respect and adherence to adab (proper conduct).

The instructions and advice of a shaykh, particularly to newly initiated disciples, must always conform to the principles of Islamic law (shari’ah). A shaykh cannot declare the prohibited (haram) permissible or dismiss the obligatory (fard) requirements of Islam. Such a stance is neither valid nor acceptable. 

However, in the case of more advanced disciples who have developed a deep relationship with their shaykh, certain unique tests or instructions may occasionally arise. These exceptional cases, often recounted in spiritual anecdotes, are not general rules but rare occurrences.

A murid may view their shaykh as a guide and mentor, serving as a spiritual intermediary in the sense of showing the way to Allah. This role involves guidance, teaching, and leading the disciple toward divine proximity. It is for this reason that shaykhs are referred to as murshids or mahdis—those who guide and direct. 

However, this concept must not be confused with the Christian notion of a priestly intermediary who absolves sins or sells heavenly rewards. In Islam, the shaykh is not an intermediary who negotiates with Allah on behalf of the disciple but rather a spiritual teacher who helps the murid recognize Allah’s presence and mercy. 

True shaykhs are successors and inheritors of the prophets, embodying qualities such as truthfulness (sidq), trustworthiness (amanah), intelligence (fatanah), and the ability to convey divine truths (tabligh). Unlike prophets, shaykhs do not possess infallibility (ismah) or receive revelation (wahy), but they are expected to reflect prophetic virtues in their conduct.

The essence of Sufism, including its emphasis on asceticism (zuhd), piety (taqwa), divine awareness (ihsan), and godliness (rabbaniyyah), can be traced to the Quran, the life of the Prophet Muhammad (sallallahu alayhi wa sallam), and the practices of his Companions. Sufism is, in essence, the institutional continuation of the Prophet’s spiritual authority and teachings. 

This spiritual legacy was carried forward by qualified Companions and transmitted through successive generations. While some attribute the emergence of Sufism to Hasan al-Basri, the true origin of Sufism lies in the teachings of the Prophet Muhammad. The lineage of spiritual transmission (silsila) begins with the Prophet and continues through figures like Hasan al-Basri, who appears as an early link in many spiritual chains. 

The Prophet not only taught through his words and actions but also through his spiritual states, which could only be fully perceived by those in his immediate presence. The honor of being a Companion (sahabi) lies in experiencing these intangible but transformative aspects of his presence. 

Among the Companions, Abu Bakr al-Siddiq and Ali ibn Abi Talib stand out as the primary sources of the two surviving chains of Sufi transmission. The silent remembrance (dhikr khafi) practiced by the Naqshbandiyya traces back to Abu Bakr, who internalized the verse revealed during the migration, “Do not grieve; indeed, Allah is with us.” (Quran 9:40). Similarly, collective remembrance (dhikr jahr) was practiced by Ali and other Companions under the guidance of the Prophet. 

Thus, Sufism’s roots are firmly embedded in the life of the Prophet and the example of his Companions, with its structured forms developing in later generations as a continuation of this profound spiritual heritage.

Rabitah literally means a bond, connection, reinforcement, union, or affection. In a spiritual context, it is the practice of a disciple (salik) attaching their heart to their guide (shaykh) through love and devotion. Just as love involves envisioning the beloved’s qualities, actions, and beauty, rabitah connects the disciple’s heart to their guide as a means of spiritual development. 

Since rabitah is a natural and instinctive phenomenon, it exists wherever human relationships are formed. It is the process of emulating ideal individuals by internalizing their virtues and striving to align oneself with their example. This innate human inclination underpins personal growth in physical, social, spiritual, and moral realms. In Sufism, rabitah involves placing a perfected human being (insan kamil) as a model for the disciple’s heart and imitating their qualities to attain self-purification and spiritual excellence.

Yes, rabitah is considered essential because its primary purpose is to dispel heedlessness (ghaflah), eliminate darkness from the heart, and protect the individual from the whispers of Satan. Through rabitah, the disciple aims to achieve a constant state of awareness of Allah’s presence (rabitat al-hudur). This entails living every moment as if one is in the direct presence of Allah. 

Achieving such spiritual vigilance is challenging because Allah is beyond sensory perception. Therefore, a tangible means is needed to focus the heart and mind. In Sufism, this tangible connection is the shaykh, who serves as a reflection of Allah’s divine attributes. Through attachment to the shaykh, the disciple transitions from focusing on the guide to aligning with the Prophet Muhammad (sallallahu alayhi wa sallam) and ultimately achieving union with Allah (fana fillah). 

For those who can maintain constant awareness of Allah without rabitah, it may not be necessary. However, most individuals benefit greatly from this practice. 

Scientific and Psychological Basis for Rabitah 
Psychologically, rabitah corresponds to the innate human desire to emulate and identify with role models. This tendency, which begins with imitating parents during childhood, extends to teachers and other figures of admiration. Known in psychology as “identification,” this process helps shape character and personality. Rabitah takes this natural inclination and directs it toward spiritual growth. 

Guidelines for Practicing Rabitah 
The chosen shaykh must be morally upright and spiritually accomplished, having reached the station of witnessing (mushahadah). 
The disciple should envision the shaykh’s outward and inward qualities, maintaining the same respectful demeanor in their absence as in their presence. 
The purpose is to internalize the shaykh’s virtues, allowing their exemplary character to influence and transform the disciple. Over time, this practice fosters alignment with the qualities of the shaykh. 

Scholarly Evidence for Rabitah 
Sufis reference Quranic verses and hadiths to support the practice of rabitah. Two notable examples include: 
"Mercy descends wherever the righteous are mentioned." (Hadith) Imam Ghazali explains that this mercy results when the mention of the righteous inspires a genuine desire to emulate their virtues. 
Sayyidina Hasan once asked Hind ibn Abi Halah to describe the Prophet’s physical features. He explained, "I want to envision him in my heart by knowing his qualities." This indicates the permissibility of forming a heart-centered connection with a role model. 

What About the Use of Pictures in Rabitah? 
Using pictures for rabitah is discouraged. Since Islam emphasizes the avoidance of imagery that could resemble idolatry, associating pictures with rabitah may lead to confusion and concerns among Muslims. It is safer and more effective to focus on the shaykh’s qualities and character rather than their physical image.

Rabitah involves forming a bond, and there are three primary types: 
Natural Bond: Love and attachment to family and close ones. 
Base Bond: Attachment to worldly matters. 
Sacred Bond: Love for Allah, His Messenger, and His righteous servants for their virtues. 

The third type is the focus of rabitah in Sufism, which itself has three levels: 
The Beginner’s Rabitah (Fana fi’l-Shaykh): 
Based on the hadith, “A person is with those they love.” The disciple shows respect and devotion to their shaykh both in their presence and absence, aiming to emulate their virtues. 

The Intermediate’s Rabitah (Fana fi’l-Rasul): 
Living each moment as if in the presence of the Prophet Muhammad (sallallahu alayhi wa sallam), striving to embody his noble character as the ultimate example. 

The Advanced Rabitah (Fana fillah): 
Realizing the Quranic verses: “He is with you wherever you are” (Quran 57:4) and “We are closer to them than their jugular vein” (Quran 50:16). This level involves achieving constant awareness of Allah’s presence (rabitat al-hudur). 

The best rabitah begins with visualizing the shaykh’s qualities and progresses toward a deep, inward connection with Allah, achieving true spiritual union.

Dhikr—a concept deeply rooted in the Quran—means remembrance, recalling, and keeping something alive in one’s heart. It is a cornerstone of Sufi practice and is considered fundamental by all Sufi orders. The term dhikr appears more than 250 times in the Quran, emphasizing its importance. 

For Sufis, dhikr signifies recalling the primordial covenant of the Alast moment when humanity bore witness to Allah’s lordship with the declaration, “Am I not your Lord?” (Quran 7:172). 

The Quran itself is referred to as dhikr, as are acts like prayer and supplication, all of which serve to remind believers of this divine covenant. Real dhikr, according to the Sufis, means loving Allah intensely, fearing Him as He ought to be feared, and ascending from heedlessness to divine witnessing. It involves remembering Allah to the exclusion of all else. As the Quran says, “And remember your Lord when you forget.” (Quran 18:24). 

Types of Dhikr 
Absolute Dhikr (Mutlaq): The command to remember Allah frequently without any conditions. This refers to the remembrance that takes place in the heart, where the focus is entirely on Allah. 
Specific Dhikr (Muqayyad): The command to mention Allah’s name or praise Him verbally. For those unable to engage in deep, heart-centered remembrance, verbal dhikr serves as an accessible preparatory practice. 

The Most Virtuous Dhikr 
Since the ultimate goal of dhikr is to maintain continuous awareness of Allah, silent and heart-centered dhikr (dhikr qalbi or dhikr khafi) is considered the most virtuous. However, verbal dhikr (dhikr jahri), including reciting the formula of tawhid (La ilaha illallah) or invoking the Divine Name (Allah), has unique benefits depending on the disciple’s spiritual state. A qualified guide (murshid) determines which form of dhikr best suits an individual.